Q 9:49 in the tafsīr of Shaykh Ibrāhīm Niasse

وَمِنْهُم مَّنْ لِّے وَلَا أَلَا فِے وَإِنَّ جَهَنَّمَ

Of them is he who saith: Grant me leave (to stay at home) and tempt me not. Surely it is into temptation that they (thus) have fallen. Lo! hell verily is all around the disbelievers — Pickthall

Shaykh Ibrāhīm Niasse (d. 1975) read the whole Qurʾān aloud at Medina Baye over fifty-six sessions between ẓuhr and ʿaṣr in Ramaḍān 1383/1964, and his students wrote those sessions down as Fī Riyāḍ al-Tafsīr. He comes back to the same āya elsewhere — in the fatwās, the Ḥikam, the poetry — decades apart. About the tafsīr →

In the printed edition: Sūrat Al-Tawba begins at vol. 4, p. 74 (Tūnis 2022, 10 vols.)

The āya above is Warsh ʿan Nāfiʿ, the rasm of the printed edition. The root behind each underlined word comes from a Ḥafṣ ʿan ʿĀṣim corpus, realigned to this Warsh text word by word; 125 of the 6,236 āyāt differ in word count between the two riwāyāt, and those were aligned rather than assumed. A word carries no underline where the corpus supplies no root. Lexicon entries are a reading aid and carry no page reference; the edition does not cite them. Page references elsewhere on this site follow the ten-volume Tunis 2022 printing this site was transcribed from; published scholarship on this text cites the six-volume Tunis 2010 printing, whose pagination is different.

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Exegesis of the verse

Sustained interpretation of the verse as a verse — lemma, gloss, expansion.

Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمtafsīr

1383 / 1964 · Arabic · Lesson 22, ¶36 · numbered by Ḥafṣ · lesson opens at vol. 4, p. 86 · the annual Ramaḍān cycle

ويحك بطنك تسع كل هذا من ألوان الطعام ولا تسع كلمة سمعتها منه؟ اذهب عني أفسدتَ عليَّ نفسك لأني لا أثق بك بعد، وأفسدت علي صديقي لأنك بلّغتني الشر من عنده، اذهب ولا ترجع إلي. هذا هو الذي يستحق النمام أن يعامَل به (لَقَدِ إبْتَغَوْا الْفِتْنَةَ مِن قَبْل) أول ما قدمت المدينة (وَقَلَّبُواْ لَكَ الأَمْورَ) أجالوا الفكر في كيدك وإبطال دينك (حَتَّى جَآءَ ألْحَقَّ النصر (وَظَهَرَ أَمْرُ أللَّهِ) دينه (وَهُمْ كَرِهُونٌ) كارهون له فدخلوا فيه ظاهرا لا باطنا ( وَمِنْهُم مَنْ يَقُول إيذَل لي في التخلف وَلا تَبْتِنّ) منافق يقال له الجد بن قيس دعاه النبي صلى اللّٰه عليه وسلم: هل لك في جِلاد بني الأصفر في جهاد النصارى؟ إذا جاهدنا النصارى فسبينا من بناتهم أعطيك شيئا من بناتهم، قال: يا رسول اللّٰه إني مغرم بالنساء وأخشى إن رأيت نساء بني الأصفر ألا أصبر عنهن فأفتتن [1] ائذن لي في التخلف عن الجهاد. بنو الأصفر هم النصارى أولاد عيص بن إسحاق سموا بني الأصفر لأن جدهم ذهب إلى بلد فتزوج بأمة سوداء فجاءته بولد …

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Entries are grouped by what Shaykh Ibrāhīm is doing with the verse, then ordered oldest first inside each group, so the same words can be seen carrying different work across a career. Every entry names the witness it comes from and how well attested the attribution is. Loci that are known but not yet available are listed rather than hidden. Beyond Fī Riyāḍ al-Tafsīr, 156 āyāt have so far been indexed from his other writings — the Ḥikam, the fatwās, Kāshif al-Ilbās, theQanābīl, the Tafsīr Maʿānī cassettes. A verse with nothing under this heading has not been searched in them and found wanting; it has not been searched.

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